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CDPffilGHT DEPOSIT. 






Copyright, 1921, by 
F. M. Braselman 



NOV -3 1921 



0)CI.A630156 



To 

My Father 
WILLIAM WISHART 

My Brothers 

WILLIAM IRVINE WISHART 

JOHN ELLIOTT WISHART 

My Grandfather 
SAMUEL IRVINE 

My Uncle 
SAMUEL GLASGOW IRVINE 

My Cousins 

SAMUEL ELLIOTT IRVINE 

WILLIAM WISHART WILLIS 

JOHN MILLER WISHART 

My Nephew 
WILLIAM LIGGITT WISHART 

A II ministers of God here or beyond the veil 

I dedicate this little volume 



Contents 

PAGE 

I. The Background .... 13 

II.. The Supreme Appeal ... 21 

III. The Supreme Fraternity . . 29 

IV. The Gospel of Labor ... 39 
V. The Range Finders .... 49 

VI. The Inner Chamber ... 57 

VII. Crosses and Compensations . . 67 

VIII. The Trumpet Call .... 81 



Introduction 

Think of Isaiah advising lads to decline the 
prophetic office because of the smallness of the 
pay! Imagine Paul suggesting that young 
Timothy give up the work because congregations 
are unappreciative, or a Spurgeon leaving his 
pulpit to sell bonds! It is unthinkable. Those 
men were real prophets of God. They were under 
divine compulsion. ''Woe is unto me, if I preach 
not'' was the cry of every one of them. They did 
not belong to a profession with certain standards 
of dignity to maintain, and with specified remun- 
eration for service. They were the called of the 
Lord, who went to the day's task as they began 
their life work, by seeking the counsel of him who 
is invisible. 

Preaching is always in danger of becoming petty, 
for the reason that it is so easy when thinking of 
reasons and rewards to confuse the adventitious 
with the essential, to mistake secondary things 
for things fundamental. To young theological 
students the sermon seems all important. The 



INTRODUCTION 



discourses of great preachers are analyzed and 
copied as if when homiletical skill had been at- 
tained a great preacher would necessarily result, 
unmindful of the truth so startlingly expressed 
by Augustus Hare that ''In preaching, the thing 
of least consequence is the sermon/' Some 
regard fitting gestures and a trained voice as 
prime requisites of success in the pulpit, attach- 
ing greater importance to a course of instruction 
in elocution than familiarity with the Word of 
God or the closet of prayer. No orator, popularly 
speaking, was that little, weak-eyed Jew of 
Tarsus. But what a preacher he was! With 
imerring insight Phillips Brooks was distinguish- 
ing between the vital and the casual in preaching, 
when he said: *'It is so easy to be a John the 
Baptist as far as the desert and camel's hair and 
locusts and wild honey go. But the devoted heart 
to speak from and the fiery words to speak are 
other things.'' 

A rare privilege is granted when a man of power 
consents to reveal the sources of his strength. 
President Wishart, himself so splendid an ex- 
emplar of his own ideals, gets back to funda- 
mentals in his explanation of the place of the 



INTRODUCTION 



preacher in modern life. He knows how to speak 
for God, other preachers delighting to sit at his 
feet and learn. From a large and varied store- 
house of information and after a long and valuable 
experience as preacher, teacher of preachers, and 
college president, he is qualified to lead his readers 
to the sources of power. The title of his book, 
'The Range Finders,'' is a figure of speech that in 
itseK is of far-reaching significance. In the Great 
War among the choicest, most daring, most 
patriotic of our brave lads were those who were 
eager to enlist in the air service. The danger of 
it only fascinated them the more. The pay was 
altogether inconsequential. The opportunity to 
do a big thing for country and humanity was the 
determining factor. Far up in the sky, apparently 
apart from the roar of guns and the dash of troops, 
the range finders are indeed the eyes of the army 
whose business it is to watch, to locate the 
enemies' forces and movements, to indicate dis- 
tances, and report the tides of battle. The 
preacher is a range finder. In a sense he must 
detach himself from the conflicts of the mart and 
halls of legislation. But only in a sense, since he 
is a vital factor in the fight. It is for him to ob- 



10 INTRODUCTION 



serve, to detect the danger spots, to report, and to 
counsel. No place in the battle plan is more 
fraught with danger and none is of greater 
strategic importance. In these days of world- 
wide peril and bewilderment there is urgent need 
of more range finders passionately devoted to the 
Lord's cause, skillful and unafraid. 

Edgar P. Hill 






THE BACKGROUND 



(^ A mighty fortress is our God 
A bulwark never failing; 
Our Helper he amid the flood 
Of mortal ills prevailing: 
For still our ancient foe 
Doth seek to work us woe; 
His craft and power are great, 
And, armed with cruel hate, 
On earth is not his equal. 

Did we in our own strength confide, 
Our striving would be losing; 
Were not the right man on our side. 
The man of God's own choosing: 
X Dost ask who that may be? 
Christ Jesus, it is he; 
Lord Sabaoth his name, 
From age to age the same. 
And he must win the battle. 

And though this world, with devils filled, 

Should threaten to undo us; 

We will not fear, for God hath willed 

His truth to triumph through us: 

The Prince of darkness grim — 

We tremble not for him; 

His rage we can endure. 

For lo! his doom is sure. 

One little word shall fell him. 

That word above all earthly powers. 
No thanks to them, abideth; 
The Spirit and the gifts are ours 
Through him who with us sideth: 
Let goods and kindred go. 
This mortal life also; 
The body they may kill: 

God's truth abideth stilly 

His Kingdom is forever. 

Martin Luther 



I 

The Background 

'*I would be a big man if I would be on the job, 
Mr. President/' So spoke an eager and impor- 
tunate German butcher from the city of Chicago, 
whose friends, as ignorant as himself, had per- 
suaded him to apply for a post in the diplomatic 
service. The gentle McKinley, always suave and 
kind, had intimated that the applicant was 
scarcely ambassador size. But the undaunted 
seeker after great things replied with these words, 
which, though they did not secure an office, ex- 
pressed in homely form a living truth. It takes 
great tasks to make great men. 

I am persuaded that the one factor which 
dwarfs a minister more than any other is his 
failure to realize the breadth and size and sweep 
of his task. William Carey wrote to a friend con- 
cerning his son who had taken a diplomatic post, 
that he had * 'shriveled up into an ambassador.'' 
If a minister has but caught the vision of his great 
office as an ambassador of the King of kings the 

13 



14 THE RANGE FINDERS 

greatest posts of earthly distinction will seem poor 
and mean. 

Consider the breadth of his background. See 
his work over against the sweep of the past. 
There are those who indict the past wholesale, 
and find their hope of future progress in complete 
divorce from it. But we cannot indict the past 
without at the same time indicting ourselves, 
because we are the products of the past. If, then, 
you bring a railing, wholesale accusation against 
all the thought and thinkers of the days gone by, 
you have cut the ground from underneath your 
own position, and have vitiated your own judg- 
ment by the repudiation of the very sources out 
of which your own thinking had its beginnings. 
No, it is worth while for us to get an estimate of 
the minister's task in the light of the days gone 
by. 

Look at the heritage of the Christian minister. 
Scan the family line of the sons of the Spirit. 
There are those who live on their family line. 
There are others who try to live up to it. And 
there are perhaps those who strive to live it 
down. Every preacher who looks back over his 
family line in the glorious record of the prophets 



THE BACKGROUND 15 

views an inheritance which he dare not Uve on, 
which he need not Uve down, and which, if he 
could but Uve up to it, would incomparably 
broaden the range of his service. 

In the old prophets we find men who did their 
work with a serene and unconquerable confidence 
that God was back of them. They were not 
always great men, nor were they even always men 
of great faith. But they were men of at least a 
little faith in the great God. Here was Moses, 
one of the first great preachers, receiving his 
commission and shrinking from it, crying ''Who 
am I, that I should go unto Pharaoh?'' But 
God gave him the true angle for every preacher's 
attitude toward duty when he replied in sub- 
stance, ''Moses, the question is not who you 
are, but who I am." And then he gave him 
the warrant of the ineffable name, "I am that 
I am.'' 

No matter who Moses was, back of him was 
the self-existent, the independent, uncaused, first 
Cause. When Beethoven learned that Napoleon 
had made himself dictator of France he tore the 
dedication sheets of his "Eroica Symphony" into 
fragments, cast them on the ground, stamped 



16 THE RANGE FINDERS 

upon them, and exclaimed, ''Can. it be that he, 
too, is only a common man?''^ But the old 
prophets did not dedicate their work to any man. 
')K God was their Hero. They spoke of him and for 
him. Fearless and valiant, they stood up from 
generation to generation witnessing for God 
whether men did hear or whether they did 
forbear. 

So they were called prophets, literally "the 
mouths of God/' And their mission can only be 
understood against a background of God's definite 
covenant with a nation and with themselves. 
So close is the union between Jehovah and his 
prophets that the messenger not infrequently 
loses himself in his message and utters God's 
words in the first person singular — and this quite 
naively and naturally, as if the personal ego were 
for the time absorbed in a higher consciousness — 
his soul becomes the meeting place where God 
speaks to Israel. Isaiah hears the thrilling call 
of his God, in the midst of a great national crisis, 
saying, ''Whom shall I send, and who will go for 
us?" and, surrendering himself to God, receives his 
commission by the authority of his master, "Go, 
and tell this people. Hear ye indeed, but under- 



THE BACKGROUND 17 

stand not; and see ye indeed, but perceive not/' 
Amos, the farmer boy and herdsman and fruit 
gatherer, says, ''Jehovah said unto me. Go, 
prophesy unto my people Israel/' Ezekiel hears 
that voice, ''Son of man, I send thee to the 
children of Israel/' Jeremiah shrinks from his 
task in terror, shrinks from it like the young 
Methodist preacher, smitten with stage fright 
on the occasion of his first sermon before the 
bishop, so sorely smitten that his tongue clave 
to the roof of his mouth. It was a rough and 
ready age, and the bishop was a rough and ready 
agent. "Young man," he said, "you go ahead 
and preach or I will give you the worst thrashing 
you ever had in your life." So the young man 
preached, and afterwards became a bishop him- 
self. Jeremiah, frightened in like manner, cried, 
"Ah, Lord Jehovah! behold, I know not how 
to speak; for I am a child." But Jehovah said, 
"Say not, I am a child; for to whomsoever 
I shall send thee thou shalt go, and whatsoever 
I shall command thee thou shalt speak. Be not 
afraid because of them; for I am with thee to 
deliver thee, saith Jehovah." This wa^ the 
thrilling consciousness that ran through the whole 



18 THE RANGE FINDERS 

line of the prophets. Little men sometimes, 
timid men sometimes, but theu's the power of 
Elijah, ''As Jehovah, the God of Israel, liveth, 
before whom I stand/' Back of them was the 
great God, and they were never, never, to fear the 
face of man. 



THE SUPREME APPEAL 



Pilot, how far from home? 

Not far, not far to-night, 

A flight of spray, a sea-bird's flight, 
A flight of tossing foam, 
And then the lights of home! 

And yet again, how far? 

And seems the way so brief? 

Those lights beyond the roaring reef 
Were lights of moon and star. 
Far, far, none knows how far! 

Pilot, how far from home? 
The great stars pass away 
Before Him as a flight of spray, 

Moons as a flight of foam! 

I see the lights of home. 

Alfred Notes 



II 

The Supreme Appeal 

Not only had these rugged old sons of the 
Spirit the consciousness that Gkxi was back of 
them. Their splendid virility and courage were 
also based uix)n their conviction of an unlimited 
future before them. 

It has been noted that in earher forms the Old 
Testament was divided into three parts. The 
first was called the Law, the second the Prophets, 
and the third the Other Writings; or, to put it 
more simply, the Writings. This threefold 
division was in the mind of Jesus when he said to 
his disciples, "These are my words which I spake 
imto you, while I was yet with you, that all 
things must needs be fulfilled, which are written 
in the law of Moses, and the prophets, and the 
psahns, concerning me.'' Here was the threefold 
grouping of the early Old Testament. The first 
contained what we commonly call the Pentateuch. 
The third contained the poetical writings, and the 
books commonly called the Chronicles. But the 
second group, the Books of the Prophets, was 

21 



22 THE RANGE FINDERS 

itself divided into three sections. The first of 
these was called the Former Prophets, and in- 
cluded Joshua, Judges, the Books of Samuel, 
and the Books of the Kings. It is true these four 
books were historical, but they were history from 
the point of view of the prophets. That is, they 
were history not for the sake of narration but for 
the sake of exhortation, the driving home of great 
moral lessons. The second group was called the 
Later Prophets, and included Isaiah, Jeremiah, 
Ezekiel, and, later on, Daniel. Then there was 
the third group of twelve books, from Hosea to 
Malachi, called the Little Prophets — as we say, 
the Minor Prophets — not, it may be noted, from 
the smallness of the men, but from the brevity 
of the books. 

Now it will be observed that, in the first group 
of prophetic writings, prophecy was really in the 
form of history. In the later groups it was in the 
form of sermons. The reason for this fact may 
be found when we consider that in the earlier 
history of Israel the prophets were controlling 
the course of events. They were not writing 
things. They were doing things. It was not the 
record of history, but the enacting of history. 



THE SUPREME APPEAL 23 

that concerned them. Moses and Samuel were 
great controllers of public policies. Nathan and 
Elijah and Elisha at certain times in their careers 
were almost public dictators. They shaped and 
molded the events of their time as Athanasius 
did, as John Calvin did, as John Knox did, as 
John Witherspoon did. 

But there came a time when the national life 
swung away from the control of the prophets and 
when, unable longer to keep the nation true to 
God and to duty, these men began to write down 
their sermons. It is said that Mr. Gladstone, in 
the House of Commons, met a crushing defeat 
by the overthrow of a reform measure for which 
he had been laboring. When it seemed as if his 
grip had gone, when, as the Irishman expressed 
it, his ''future was behind him,'' the grand old 
man reared himself in the midst of sneering, 
taunting, exulting foes, his eyes flashing, his 
voice trumpet- toned, and thundered out, ''I 
appeal to time.'' 

So with these old prophets. When the current 
went against them, when they could no longer 
keep Israel true to the pure worship of Jehovah, 
they appealed to time. They began to write 



24 THE RANGE FINDERS 

down their sermons for the future. And with 
Hosea and Amos we have the beginnings of 
written prophecy, of a prophetic writing which 
consisted not, Hke the earlier Hterature, of narra- 
tive concerning a prophet's action, but rather 
of messages — in the form of sermons — appeaUng 
to time, confident in the ultimate triumph of 
right. In a word, written prophecy in the form 
of sermons began just at the point when the 
messenger first felt that from an evil present he 
must look out toward a better future; that like 
blind Milton in the days of the second Charles, 
having fallen ''on evil days . . . and evil 
tongues, in darkness, and with dangers compassed 
round,'' he must commit to writing the oracles of 
God, and hand down to the generations that 
were to follow the splendor and glory of his own 
timeless vision. 

So the prophet, who was first only a "forth- 
teller" for God, became a ''foreteller," a seer, a 
forward-looking evangelist of a kingdom which 
was yet to come. It has been a commonplace to 
point out that prophecy does not essentially imply 
prediction. This is only half of the truth. The 
grim inhibitions of the present forced him to 



THE SUPREME APPEAL 25 

reach out to a better future. At first this future 
was confined to the present fife. But gradually 
the force of his own logic and the burning warmth 
of his instincts swept him out beyond the limits 
of this life. He began to see that the coming 
Kingdom, as Kant put it, ''sphered out into 
eternity." The doctrine of personal immortality, 
at first a mere glimmer, grows brighter and 
brighter as we proceed, because the prophets 
came to realize that their appeal to future time 
for the vindication of righteousness and punish- 
ment of evil was in reality an appeal to eternity. 
They began to see on the eastern sky line of the 
future the dawnings of the glorious day when 
Jesus would bring life and immortality to light 
in his gospel. Confronted by an evil present and 
by certain death, they felt that instinctive scorn 
of "victory such as the present gives,'' which is 
so finely expressed by Browning's ''Grammarian": 

Others mistrust and say, "But time escapes, 

Live now or never!" 
He said, ** What's time? Leave Now for dogs and apes! 

Man has Forever.*' 

^ They tell us of Thomas Carlyle walking one 
day with Bishop Wilberforce, and of how he 



26 THE RANGE FINDERS 

suddenly stopped and said with great earnestness, 
''Bishop, have you a creed?'' ''Yes, I have,'' said 
the bishop, "and I beUeve it very firmly. Only 
one thing troubles me." "What is that?" said 
Carlyle. "The slow progress that my creed 
seems to be making in the world," replied the 
bishop. "Ah!" rejoined the great Scotsman, 
"If you have a creed you can afford to wait." 

"Happy he whose inward ear 
Angel comfortings can hear 
O'er the rabble's laughter; 
And, while Hatred's fagots burn, 
Glimpses through the smoke discern 
Of the good hereafter." 



THE SUPREME FRATERNITY 



Have the elder races halted? 

Do they droop and end their lesson, ' 

wearied, over there beyond the seas? 
We take up the task eternal, and the 

burden, and the lesson, 
Pioneers! O pioneers! 

All the past we leave behind; 

We debouch upon a newer, mightier 

world, varied world; 
Fresh and strong the world we seize, 

world of labor and the march. 
Pioneers! O pioneers! 

We detachments steady throwing, 
Down the edges, through the passes, 

up the mountains steep, 
Conquering, holding, daring, venturing, 

as we go, the unknown ways, 
Pioneers! O pioneers! 

We primeval forests felling. 

We the rivers stemming, vexing we, 

and piercing deep the mines within; 
We the surface broad surveying, we 

the virgin soil upheaving. 
Pioneers! pioneers! 

— ^Walt Whitman 



Ill 

The Supreme Fraternity 

We have thus far noted the greatness of our 
heritage received from men who did their work 
with a constant sense of a personal and powerful 
God back of them and an unlimited future before 
them. There is now a third general remark which 
should be made concerning them. Living in 
different times and nations and circumstances, 
there was a definite, corporate character about 
the whole line of prophets. They belonged to a 
great fraternity that had a common creed and a 
common language. Their sermons were intro- 
duced by an unvarying formula. Each man used 
the writings which were his heritage from the 
older members of the fraternity. Doctor Moulton 
has pointed out that up to the time of John Milton 
the highest mark of literary merit was not orig- 
inality, but the skillful use of the material handed 
down by other writers. All modern notions of 
plagiarism are strictly post-Miltonic, as every 
reader of Elizabethan literature will abundantly 

29 



30 THE RANGE FINDERS 

testify. So these old prophets freely and naively 
used the writings of those who had gone before. 
There was even a common method of speech and 
a dramatic similarity in the illustration and 
enforcement of truth. Study four wonderful 
preachers like Amos, Hosea, Micah, and Isaiah, 
and you find in them the widest possible varia- 
tions. Country preachers and city preachers; 
polished masters of rhetoric and crude, wild, 
exhorters; urbane men of affairs and boorish 
peasants; varying temperamentally — one leaning 
toward pessimism, another toward optimism; 
one stern, another tender; one logical, another 
emotional; but in spite of these differences they 
are a blood brotherhood, standing on the ground 
of the same divine covenant, holding the same 
creed, appealing to the same motives, laboring 
for the same objectives; and though generations 
of time separated their activities, yet the work 
of one became the heritage of another, and 
through the whole line we feel the thrill of a 
glorious, spiritual fraternity. That fraternity 
was the herald of the democracy and brotherhood 
of to-day, and its voice is still pleading, trumpet- 
tongued, against everything that is small and 



THE SUPREME FRATERNITY 31 

mean and base, and for everything that is big 
and true and fine in modern life. 

In these days when, possibly by his own fault, 
more probably by the faulty conditions of modern 
life, the prophet is set down in some minds as an 
amiable but nonessential supernumerary, a genial 
parasite, an ornamental adjunct to life, a "drinker 
of tea and a ringer of door-bells,'' it means much 
to him to get back to the virile picture of his 
forbears, interpreters of God, not fearing the 
face of man, knights errant of life's highest 
romance — keeping the soul of the world alive. 

There is much that narrows and belittles the 
preacher's point of view in these days. Some- 
times he feels shut up to a life of puttering. 
Sometimes he is the victim of disillusion in that 
middle-age reaction which often follows upon 
the idealisms of youth. "What a genius I was 
when I wrote that book!" cried Swift when he 
looked upon a work of his early manhood. Millais, 
in the presence of a collection of pictures which 
he had painted in the splendid glow of his early 
youth, burst into tears and fled from the room. 
Sometimes, too, the spiritual guides of men be- 
come saddened and disillusioned as they look 



32 THE RANGE FINDERS 

back on the splendid ideals of youth and then 
realize the poor and bare and futile fulfillments 
of middle age. 

How it braces us to gaze across the generations, 
stretching like mountain peak beyond mountain 
peak, and catch the ringing echoes that come 
from the lips of the spiritual watchmen and 
warders of the centuries, to feel ourselves a part, 
if ever so little a part, of the splendid fraternity 
of men who in every age and time have stood 
forth to speak for men to God and for God to 
men! The late Sylvester Home, whose early, 
lamented death has left an unfillable vacancy in 
the ranks of the fraternity, has given to his 
brothers a final message in those burning words 
of his on "The Romance of Preaching'': ''Who 
should be proud of their calling if not we? What 
other history has ever equaled ours? Think of 
the procession of the preachers! No range of 
mountains has ever been high enough to stay 
their progress; no river deep and broad enough to 
daimt them; no forests dark and dense enough to 
withstand their advance. No poet has ever sung 
the epic of their sacrifices. Was ever such a 
romance? Was ever love exalted to so pure a 



THE SUPREME FRATERNITY 33 

passion? Was ever in the human soul so un- 
quenchable a fire? Silver and gold they had none. 
They did not seek to win mankind by materialistic 
gifts. Such as they had they gave. The alms 
they distributed were faith, hope, love. Wherever 
they went they trod a pilgrim road and flung 
forth their faith, often to a skeptical and scornful 
generation. But what heeded they? They 
passed onward from frontier to frontier, the 
legion that never was counted, and, let us add, 
that never knew defeat. 

''Gradually, before their message, ancient pagan 
empires tottered, heathen despots bowed the 
head, in the lands of Goth and Vandal stately 
cathedrals reared their splendid towers and spires, 
and the battle music of the Christian crusades 
rang triumphantly in chiming bells and pealing 
organs over conquered races. In the recesses of 
Indian forests, up the dark rivers of Africa and 
South America that often flowed red, along the 
frozen coasts of Greenland and Labrador, the 
pioneer preachers made their pilgrimage. Let 
every \illage preacher who climbs into a rude 
rostrum to give out a text and preach a sermon 
to a meager handful of somewhat stolid hearers, 



34 THE RANGE FINDERS 

remember to what majestic Fraternity he be- 
longs, and what romantic traditions he inherits. 
He, too, is the servant of the Spirit." 

Yes, we are comrades in the fellowship of the 
Spirit with the great souls whose words and works 
are the hinges upon which the doors of history- 
have turned. The fellowship of Paul, the swarthy 
little Christian Jew whose work-gnarled hand 
shook the world; of Athanasius, the "manikin" 
giant, the dwarf like, godlike defender of the faith, 
with his piercing intellect and his glowing heart; 
of Chrysostom, the golden-mouthed orator, whose 
mellow tones vibrated in the hearts of men until 
they roused an answering note from the deepest 
chords of their nobler natures; of old John Calvin, 
thundering God's sovereignty and human democ- 
racy and church union at Geneva; of John Knox 
as he confronted Queen Mary or pounded the 
pulpit at Saint Giles, fearing neither the face of 
the "pleasing gentlewoman" nor the face of a 
mob; of Luther at Worms; of John Wesley as 
his brother Charles described him, coming out of 
a riot "looking like a good soldier of Jesus, his 
clothes all torn and bloody" ; of John Witherspoon, 
steadying and upholding his timid fellow country- 



THE SUPREME FRATERNITY 35 

men through the revolutionary crisis; of Henry- 
Ward Beecher at Birmingham and Manchester 
and Liverpool, swinging the decisive opinion of 
Great Britain's middle class to the American 
Union at the darkest crisis hour of human destiny 
in the new world; yes, if you please, the fellowship 
of the spirit with men like Cardinal Mercier, the 
one voice in Belgium which the hand of the 
oppressor could not silence; of all these we are 
the heirs and the blood brothers. Comrades of 
the Christian ministry, dare we be small or 
cowardly with these at our back? 

"Was it for mere fools-play, make-believe and mumming, 
So we battled it like men, not boylike sulked or whined? 
Each of us heard clang God's 'Come!' and each was coming: 
Soldiers all, to forward-face, not sneaks to lag behind! 

"How of the field's fortune? That concerned our Leader! 
Led, we struck our stroke, nor cared for doings left and right; 
Each as on his sole head, failer or succeeder. 
Lay the blame or lit the praise; no care for cowards: 
fight!" 



THE GOSPEL OF LABOR 



i 



The longer on this earth we live 

And weigh the various qualities of men, 

Seeing how most are fugitive, 

Or fitful gifts, at best, of now and then, 

Wind-wavered corpse-lights, daughters of the fen. 

The more we feel the high stern-featured beauty ■ 

Of plain devotedness to duty, I 

Steadfast and still, nor paid with mortal praise, 

But finding amplest recompense 

For life's ungarlanded expense 

In work done squarely and un wasted days. 

— ^James Russell Lowell 



IV 

The Gospel of Labor 

The modern minister needs all the breadth and 
vigor and healthy mindedness, all the insistence 
on the practical application of means to ends, 
all the spirit of give and take, the grim deter- 
mination to play out the game, the shutting of 
the teeth to do the thing accounted impossible 
or to perish in the effort, the shrewd admixture 
of courage and caution, that make the captain 
of industry or the successful general. The day 
has gone by when piety can cloak laziness, when 
spirituality may camouflage slack and shuffling 
and flabby inefficiency. During the Civil War a 
certain company became known as the ''Lazy 
Squad," and had earned its name. In desperation 
their captain, endeavoring to shame his men, 
offered a two days' furlough for rest to all who 
would volunteer. It is said that fifty-nine men 
of the sixty accepted the offer by stepping for- 
ward two paces. When the captain asked the 
sixtieth man why he too had not volunteered, the 

39 



'40 THE RANGE FINDERS 

calm patriot replied, ''I am too lazy." The 
man who is almost too lazy to be lazy is being 
eliminated in Christian service as everywhere 
else. He who enters the ministry for a rest cure 
is first in need of a mental cure. 

There has been much modern thinking in the 
direction of what the philosophers call prag- 
matism. I am not really sure that anyone, in- 
cluding the pragmatists, knows exactly what it is. 
It seems to mean that whatever works well is, 
for that reason, true. It is true for you if it 
works well for you, and false for me if it works 
ill for me. True to-day if its practical outworkings 
are favorable, false to-morrow if the practical 
effects are disastrous. My own difficulty has 
been in assuming a standard by which I may 
judge whether a thing has worked favorably or 
not. I can understand how the practical out- 
workings of a belief will test its truth, but not so 
clearly how the practical outworkings of it are 
the basis of truth. For unless I have some basis 
or standard by which to judge I cannot determine 
how it works. I am left like Archimedes, without 
a fulcrum for the lever. I am in a state of un- 
certainty as hopeless as that of the sweet high- 



THE GOSPEL OF LABOR 41 

school graduate who wrote the essay, tied up in 
pink ribbon, on the topic ''Whither are we drift- 
ing, and if so to what extent?'' 

But that is neither here nor there. There is 
much in pragmatism which is true but not new, 
as there is possibly something which is new but 
not true. In the sense that life itself is greater 
than logic and subjects our theories to practical 
tests on which in the end our belief in their truth 
relies: in this sense we are all pragmatists. For 
two thousand years ago it was said, ''Not every 
one that saith unto me, Lord, Lord, shall enter 
into the kingdom of heaven; but he that doeth 
the will of my Father who is in heaven/' And 
again it was said, "By their fruits ye shall know 
them." 

But this tendency of human thinking is a 
faithful reflection of the temper of our times. 
We live in an age which is intensely, intolerantly 
practical. It demands to see the truth at work. 
The modern man flings out his challenge: "If 
you have the doctrine let us see what it can do." 
To the boast of a Glendower, "I can call spirits 
from the vasty deep," he replies with the skep- 
ticism of a Hotspur, "Why, so can I, or so can 



42 THE RANGE FINDERS 

any man; but will they come when you do call 
for them?'' Is the truth we proclaim bringing 
the results? As the old revolutionary patriot put 
it, ''Will the Constitution march?'' 

And this means work. ''Know thy work," 
said Carlyle, "and work at it like a very Hercules. 
One monster there is in all this world, an idle 
man." This will leave little time or room for 
fuss and flummery and affectation and ecclesiastical 
millinery. There was a great gospel preacher in 
days of old whose personality was so overpower- 
ing that when a man met him he fell down at his 
feet to do him reverence. But this preacher said: 
"Stand up. I myself also am a man." This is 
our watchword. "I myself also am a man." The 
preacher is only a man. He must learn to think, 
not of the claims of the cloth, but of its obligations. 
The average preacher is perhaps not embar- 
rassed with undue reverence in this age; but for 
all that there is a subtle danger that we should 
allow the responsibility of the shepherd to be 
displaced by the exactions of the official. Lowell 
once said that "The minister must constantly 
be on his guard against the emphasis on the 
perquisites and prerogatives of his office." 



THE GOSPEL OF LABOR 43 

Mightier than Lowell was One who said, ''He 
that is great among you, let him be your minister/' 
There is always this official temptation lurking 
in the pulpit, with its dangerous development of 
dogmatism in those who talk without anyone to 
talk back. This tendency, if not inhibited, brings 
the preacher at last to that "Sir Oracle" attitude 
of the Lord Chancellor in the play: 

"The Law is the true embodiment 
Of everything that's excellent. 
It has no kind of fault or flaw, 

And I, my lords, embody the Law." 

To this end a heaven-born but humanly culti- 
vated sense of humor is one of the most essential 
aids toward a true proportion. It helps us, while 
we take our tasks seriously, so that we should 
not take ourselves too seriously. We must also 
remember that, while truth is objective and 
authoritative, it is organic and vital rather than 
mechanical and mathematical. It is to be driven 
home to men, not by hard dogmatism, but by 
warm, persuasive appeal to the inner experience 
of the hearer on the plane of equality and in an 
atmosphere of brotherhood. There is no better 
introduction to the heart' of the average man in 



44 THE RANGE FINDERS 

the pew than the quite simple expedient of 
remaining human in the pulpit. It is said that 
the mother of George the Third used to nag him 
constantly with the admonition, ''George, be a 
king." It ought to be dinned into the ear of every 
preacher, present or prospective, ''My son, be 
a man.'' 

And this means not only to keep within one's 
limitations, but to measure up to his obUgations. 
He is only a man, but he must be all of a man. 
If he is not to overreach, still less is he to fall 
short. No man living should have greater care 
in cultivating a fine scorn of all that is belittling 
or puerile or sordid. Not yet extinct is the brood 
of false prophets who called forth from Milton 
the blistering indictment in "Lycidas" of 
those who 

For their bellies' sake, 
Creep, and intrude, and climb into the fold! 
Of other care they little reckoning make 
Than how to scramble at the shearer's feast, 
And shove away the worthy bidden guest. 
Blind mouths! that scarce themselves know how to hold 
A sheep-hook, or have learnt aught else the least 
That to the faithful herdsman's art belongs! 

The mercenary and puttering minister; the 
stock-selling, promoting minister; the minister 



THE GOSPEL OF LABOR 45 

who ''crooks the pregnant hinges of the knee 
where thrift may follow fawning" is on the whole 
the most abject caricature of manhood which 
ever cumbered God's green earth. I pray you, 
avoid him altogether. 

All this means to know the manhood of hard, 
unrelenting labor. George William Curtis once 
wrote, ''An engine of one cat power running all 
the time is more effective than one of forty horse 
power standing still.'' This reminder is pecuHarly 
needful for the minister, because of all men it is 
easy for him to lie down on his task. He has 
no taskmaster but his own conscience and a 
certain fearful looking-for of the "deadline." 
But he must not only be in constant touch with 
the practical lives of men, he must also be a 
reader and digester of the great books. The best 
preacher and the best new book are to be wedded 
together imtil death do them part. And some of 
the best new books are several hundred years old. 

There is, moreover, really no way of reading 
books except to read them. Notebooks, scrap- 
books, clippings, filing cabinets, and the like 
are good servants but bad masters. An eminent 
writer in the British Weekly indicates an evil 



46 THE RANGE FINDERS 

all too common on this side the Atlantic, namely, 
a '*fat envelope bulging with clippings, while 
the owner is intellectually poor and lean/' There 
is such a thing as too much routine and too little 
assimilation. "It is more important to fill the 
head and the heart than to fill the filing cabinet/' 
The story that goes home is never taken out of a 
handy encyclopedia of illustrations. May the 
curse of the master of all good homiletics rest 
upon the day in which these evil devices were 
first brought into being. The effective illustration 
must first ''soak in,'' become part of ourselves, 
and then flow out ''as effortless as woodland nooks 
send violets up and paint them blue/' 

Above all must the preacher be steeped and 
soaked and saturated in the Bible. For him 
Walter Scott was right. In the sense of utter 
preeminence and with no real second, "There 
is but one book." Still is it true as the couplet 
ran in days of old: 

"These hath God married, 
No man can part; 
Dust on the Bible, 
Drought in the heart." 



THE RANGE FINDERS 



I know of a land that knows a Lord 

That is neither brave nor true; 

And I know of a sword, a sword, a sword, 

That can cut a chain in two, 

Its edge is keen, its blade is broad; 

I know of a sword, a sword, a sword. 

That can cut a chain in two. 

I know of a land that is sunk in shame. 

Where true hearts faint and tire; 

And I know of a name, a name, a name. 

That can set the land on fire, 

Its sound is a brand, its letters flame; 

I know of a name, a name, a name, 

That can set the land on fire. 

I know of hearts that hate the wrong, 

Of souls that are brave and true; 

And I know of a song, a song, a song, 

That can break their fetters through. 

Oh you who long and long and long, 

I will give you the song, the song, the song, 

That can break your fetters through. 

— From the Songs of the Sons of Jaffir, 
translated from the Persian 



The Range Finders 

Despite wails to the contrary, I am persuaded 
that never in the history of the Christian Church 
did the preacher have as wide an opportunity for 
pubUc leadership as now. Every man acquainted 
with the inner facts knows how the Great War 
drives came back to the Church for their motive 
power in terms of men and money. There have 
been attempts to make it appear that ministerial 
leadership was negligible in the great crisis. Such 
attempts must be either ignorant or insincere. 
Without ministerial leadership the war work of 
the Y. M. C. A. would have been impossible. 
In large population centers preachers stood out as 
the leaders around whom was crystallized most of 
our patriotic and philanthropic service. When one 
thinks of Jowett and Fosdick and Cadman and 
Hillis in Greater New York, of President King 
and McAfee in France, of Stone in Chicago, 
of Boyd in Portland, of Matthews in Seattle, of 
Freeman in Pasadena^^ of Francis in Los Angeles, 

49 



50 THE RANGE FINDERS 

of Alexander in Pittsburgh, of Wood in Wash- 
ington, and many, many more of equal rank, he 
is dealing with personalities around whom, more 
than any single layman that could be named, the 
patriotic idealism of their respective communities 
crystallized. The tasks of peace and reconstruc- 
tion also have the supreme places for the preacher 
who can fill them. The armor is hanging ready 
for the man who can put it on. The sword of 
Ulysses awaits its wielder. The battles of peace 
and reconstruction are in some respects more 
complex and even more discouraging than were 
those physical combats fought out on the sodden 
fields of Flanders. Without the preacher there 
would be no hope. Where no vision is, the people 
perish. And where there is no prophet the vision 
will perish. 

In the Great War the airmen became the eyes 
of the army. The observer, ten thousand feet 
in the air, had a range of vision utterly impossible 
to the man in the trenches. He saw many miles 
behind the line and many miles in front of the 
line. He was able to signal to the man on the 
ground the effect of his shots, the alignment of 
the enemy's forces, the location of his own 



THE RANGE FINDERS 51 

reserves. The prophet is in^ hke manner the 
airman, the range finder, of civiUzation's great 
battle. He looks backward through history, and 
in the light of that vision peers onward in 
prophecy; he sees the sweep of events, the broad 
outlines of the battle, as the man on the street 
can never see them. In the great moral issues that 
call for world-wide and time-long statesmanship, 
it is the preacher, with his sweep of history and 
prophecy, who should have the range; while the 
layman, too often dealing only in the light of his 
own times, is able to see but little behind him 
or ahead of him. It is the business of the prophet 
to give the range to the practical man in the 
trenches. He will often find this a difficult task. 
The man on the ground will distrust him. The 
sky pilot, he complains, is not sufficiently ac- 
quainted with the making of trenches; he does 
not keep his feet on the earth; he is '*up in the 
air"; he is an impractical ''dreamer of dreams, 
who dreams that he is dreaming.'' Our task of 
giving the range to the man on the ground is all 
the more difficult because some ministerial 
airmen have not appreciated the full meaning of 
their mission, have imderrated the ''prize of 



52 THE RANGE FINDERS 

the high calhng of God in Christ/' have not 
trained themselves to see fearlessly and clearly, 
have indulged in spectacular looping of the loop 
and other sensational stunts, have "played such 
tricks before high heaven as make the angels 
weep/' But this must not deter the honest air- 
man from his task. He is the eyes of the advanc- 
ing army of civilization, and while he is not to 
plume himself upon his elevation nor to feel for 
one moment superior to the man whose duty is 
the service of the trenches: yet he is, with clear 
courage and incorruptible fidelity, to report his 
observations to the great army of laymen who 
must depend upon him for the long ranges of 
life and thought. 

Every thinking idealist to-day has come to feel 
that another world war means the end of civiU- 
zation, and that the only alternative is an or- 
ganized world. Some alignment of civiUzed 
peoples for the prevention of war is at hand. It 
is the ideal for which the Church has prayed and 
dreamed through two thousand years, the pas- 
sionate dream of her Lord. Was there ever such 
an opportunity for the Christian minister who 
lives ''above the fog in public duty and in private 



i 



THE RANGE FINDERS 53 

thinking" to lead the world toward the better 
day? It will take courage, for partisanship will 
growl and snarl; musty traditionalism will shrink 
and tremble; narrow selfishness, which must 
either explain away, apologize for, or stultify 
Jesus of Nazareth, will thunder against him. 
But let the preacher, valiant and imdaimted, 
give forth his message as did our ''peers, the 
heroes of old." We must bring the Church to 
her true position of world leadership in the tasks 
of peace; she must never again by her praise and 
prayers drown the wail of the widow and the 
orphan. She must never again be indifferent to 
the rights and the wrongs of labor. She must do 
exact and equal justice between the rich lords of 
the land and the poor lords only of their hands. 
She must hold steadily the brotherhood and 
democracy of Christ over against the hideous 
red menace of Bolshevism. Nor must she forget 
the cruel conditions which have sometimes stim- 
ulated this menace. She must have eyes to see 
if, as Ruskin has said, ''under her very sanctuary 
windows she may behold the grass beat level by 
the drift of human blood." She must by her 
service to the community show the modem 



34 THE RANGE FINDERS 

priests of Baal that the Lord God of EUjah Uves 
and reigns. As Spurgeon once said, "The God 
that answereth by orphanages, let him be God/' 

There is a story of a certain piazza at Rome 
where stands the statue of the old emperor, 
Marcus Aurelius. It comes from the hand of an 
imknown sculptor, is of very early date, but a 
most impressive work of art. When the great 
Michelangelo first came to gaze upon that life- 
like figure, every line of the horse and the man be- 
speaking action, energy incarnate, the artist, 
enraptured, cried out : ' ' Camina ! Camina ! ' ' 
(Go on then! Go on then!) 

The Church of Jesus Christ has the equipment 
and the resources and the message and the men. 
In her hand is the only power that can win in the 
struggle for a better world. It is hers yet to hide, 
by the crown of universal empire, the scar marks 
of the crown of thorns. Brethren of the holy 
ministry, look at her powers and her possibilities, 
and let us cry to her: "Go on then! Go on then!'' 
And by God's good grace let us lead her on, a 
mighty army, ready for the struggle, and 
supremely confident of victory. 



• 



THE INNER CHAMBER 



Let no man think that sudden in a minute 

All is accomplished and the work is done; 

Though with thine earliest dawn thou shouldst begin it 

Scarce were it ended in thy setting sun. 

Oh the regret, the struggle and the failing! 
Oh the days desolate and useless years! 
Vows in the night, so fierce and unavailing! 
Stings of my shame and passion of my tears! 

How have I seen in Araby Orion, 
Seen without seeing, till he set again, 
Known the night-noise and thunder of the lion, 
Silence and sounds of the prodigious plain! 

How have I knelt with arms of my aspiring 
Lifted all night in irresponsive air, 
Dazed and amazed with overmuch desiring, 
Blank with the utter agony of prayer! 

Shame on the flame so dying to an ember! 
Shame on the reed so lightly overset! 
Yes, I have seen him, can I not remember? 
Yes, I have known him, and shall Paul forget? 

— Frederic W. H. Myers 



VI 

The Inner Chamber 

I have thus far been urging the quaUties of 
decision and resolution, of clear, practical action, 
of broad vision and courage and hard work. I 
now turn to the inner life of the preacher. Refer- 
ence has already been made to the necessity of 
Bible study. There will be no misunderstanding, 
I am sure, in indicating something even deeper 
and more vital. It has been pointed out that 
when Jesus met his first great temptation in the 
wilderness he fell back upon the written word of 
God, and conquered. But when he faced his 
second great temptation, after the feeding of the 
five thousand, he had learned the divine art of 
listening to his Father, so that he no longer 
needed to fall back upon the Scriptures, but went 
to God direct, and, face to face with him in 
the night on the mountain side, wrestling in 
prayer, came away a victor. And when the third 
great temptation assailed him in Passion Week, 
when Greece was beckoning to him with her rosy 

57 



58 THE RANGE FINDERS 

fingers — Greece, with her art and Hter^ture and 
poetry, showing to him a pathway of Ught, 
wreathed in flowers, bidding him turn away from 
the hard and ugly cross — mark you, in that ex- 
treme moment of temptation, so accustomed was 
he to direct fellowship with God that he no 
longer needed even to go to God, for God came 
to him. At the first cry, "Save me from this 
hour . . . glorify thy name," cam6 the divine 
response, *'I have both glorified it, and will 
glorify it again." 

We need our daily periods of study of the Word 
of God, but we need something more. We must 
learn to go to him and talk face to face, as a man 
talketh with a friend. And having learned the 
art of listening to him, having the habit of fellow- 
ship, then in our times of greatest need and stress 
the moment we consciously reach out to him, 
lo, we find him by our side to help us. The inner 
life of every great preacher has been the fountain- 
head of his power. "They looked unto him and 
were radiant." There was a preacher of old con- 
cerning whom a discerning woman said, "Behold, 
now I perceive that this is a holy man of God, 
that passeth by us continually." What a tribute 



THE INNER CHAMBER 59 

to the preacher! Akin to it was the wholly in- 
nocent remark of a little girl who went to the 
front door and found Phillips Brooks standing 
there. Going back to her mother she said she 
did not know who the stranger was, but thought 
he must be Jesus. 

And this does not mean sanctimoniousness, but 
sanctity; not cant, but a splendid radiance out 
of an overflowing, spiritual life within. With the 
rapidly swinging pendulum of human thought, 
which always describes the entire arc from extreme 
to extreme, the time is coming, if it is not already 
here, when the social and practical and admin- 
istrative side of ministerial service may grow out of 
all proportion to the inner sources of it. We are 
already in danger of undue emphasis on social 
qualities, on ability as a mixer, on genius for 
organization, rather than on the dynamic of a 
life daily in touch with God. Many a man to-day 
is too much of a promoter to be a prophet. And 
we dare not forget that Jesus, with a choice of 
the outer and inner ministry, deliberately chose 
the latter. In the busiest crisis he systematically 
withdrew himself for fellowship with his Father. 
"For their sakes I sanctify myself." I quote 



60 THE RANGE FINDERS 

from an editorial published a few years ago in 
The Century: "The minister has to study, and 
to pray; he has to lead the worship of his 
people; he has to preach; he has to go about on 
errands of mercy to the sick and sorrowful and 
sinful; in the midst of a generation occupied with 
things material he has to uphold ideals and repre- 
sent the essential merits of religion. There are 
plenty of people to study sociology, and to 
organize philanthropy; the minister specially 
demands all his time and thought if he is to save 
our souls by building up character that shall be 
buttressed in principle: 

'For he that feeds man serveth few; 
He serveth all who dares be true/ " 

Moreover, an inner life of prayer and fellowship 
with God is a minister's sole guaranty against the 
most tragic fear that when he has preached Christ 
he, too, may be cast away. It is the path to 
certainty, and certainty is the path to peace. 
For the intellect is a blind alley. The surest 
conclusions of science rest upon assumptions 
which can never be proved. When we assume 
that things fall into fixed classes, that law is 
universal, that the order of nature is uniform, that 



THE INNER CHAMBER 61 

the cosmos is rational and truthful and intelligible 
we are assuming that which faith can supply- 
but reason can never demonstrate. Nay more, 
when we bank upon the trustworthiness of our 
own mental processes we are making a very 
vast assumption indeed; for sanity and insanity, 
so far as we are able to prove, may be only a 
matter of majorities. If there were more of the 
insane than of us who call ourselves sane, they 
might some day be outside looking in and we 
inside looking out. In the sense of demonstration 
science knows nothing of the nature of matter or 
force, nothing of the origin of motion, nothing 
of the beginnings of sensation, consciousness, 
thought, speech, or free will. Says Professor 
Huxley, ''Man is conscious of his own mind and 
of certain shadow shapes projected thereon, but 
outside these limits he cannot travel." Kant 
said that the human understanding is an island 
and by its very nature inclosed within imchange- 
able boundaries. It is the country of truth, but 
surrounded by a wild and stormy ocean, the 
special abode of phantoms, where many a bank 
of ice, soon to melt away, holds out a lying promise 
of new regions; and while it perpetually deceives 



62 THE RANGE FINDERS 

the seafarer with the faint hope of discoveries it 
continually entangles him in adventures from 
which he can never get loose and which he can 
never bring to any result. 

** Myself when young did eagerly frequent 
Doctor and Saint, and heard great Argument 
About it and about; but evermore 
Came out by the same Door where in I went/' 

What then? Is there no such thing as certainty 
and peace? Yes, thank God, there is. Not the 
certainty of mathematical demonstration, but 
one infinitely deeper and better, the certainty 
of life. Science assumes the validity of reason 
because it must do so in order to think. Faith 
assumes the validity of the religious instincts 
because we must do so in order to live. It is a 
larger thing to live than even to think. None can 
think without living. Some do live without 
thinking. Certainty is not produced by the 
coercion of data from without, but by the adjust- 
ment of the life within to the life about us. When 
that adjustment has been normally made, then 
we know, we realize truth, not by the dull, 
flickering candle of reason, but by the swift, sure 
flash of intuition. '* Whereas I was blind, now I 



I 



THE INNER CHAMBER 63 

see/' Be assured that no system can ever live 
which vetoes the demands of the reUgious nature. 
Be assured that Ufe is a larger thing than logic. 
Be assured that truth is more than facts; that 
truth is facts plus relations, plus environment, 
plus atmosphere; and that the deeper things of 
life can never yield themselves to technical analysis. 
When, as Professor James put it, you reduce 
the Fifth Symphony of Beethoven to the scraping 
of a horse's hairs over the intestines of a cat you 
have a materialistic analysis, but you have missed 
the soul of the truth. The mother knows more of 
life than the sociologist, and the father than the 
philosopher. And still it stands true that except 
we become as little children we cannot enter the 
Kingdom of heaven. Now the impregnable logic 
of the Christian minister is this, that when 
materialism has analyzed our faith and plucked 
it to pieces by rigorous, intellectual process, then 
the demands of life itself compel him to give back 
to us the very things which he tried to destroy. 
As Browning has put it in his ''Christmas Eve": 

When the Critic had done his best, 
And the pearl of price, at reason's test, 
Lay dust and ashes levigable 
On the Profess-'^r's lecture-table — 



64 THE RANGE FINDERS 

When we looked for the inference and monition 
That our faith, reduced to such condition, 
Be swept forwith to its natural dust-hole — 
He bids us, when we least expect it. 
Take back our faith — if it be not just whole, 

*'Go home and venerate the myth 
I thus have experimented with — 
This man, continue to adore him 
Rather than all who went before him, 
And all who ever followed after!" 

He who knows that adorable Man will find that 
as deep answers to deep the hearts of men will 
leap to his message. He will see once and again 
the strange, new light on sin-hardened faces. 
He will hear the fond old faith confessed by 
repentant lips. He will behold the scoffer rise 
"smitten across the forehead by that light which 
falls from out those celestial spaces whence all 
men come and whither all souls haste.'' 



CROSSES AND COMPENSATIONS 



"The Lord had a job for me, but I had so much to do 
I said, *You get somebody else, or wait till I get through.' 
I don't know how the Lord came out, but he seemed to 

get along — 
But I felt kind of sneaking like — knowed I'd done God 

wrong — 
One day I needed the Lord, needed him right away — 
And he never answered me at all, but I could hear him say — 
Down in my accusin' heart — * Nigger, I'se got too much 

to do; 
You get somebody else, or wait till I get through/ 
Now when the Lord have a job for me I never tries to shirk 
I drops what I have on hand and does the good Lord's 

work; 
And my affairs can run along, or wait till I get through, 
Nobody else can do the job that God's marked out for you." 



VII 

Crosses and Compensations 

By the very terms of his calUng the prophet 
must needs endure hardness as a good soldier of 
Jesus Christ. For him sacrifice is not a momen- 
tary impulse, but a lifelong principle. Through 
the period of the recent war there were many who 
experienced the first test of real, altruistic service, 
and who on a flood tide of emotionalism swung 
out into passionate self -dedication; but it was 
only for the moment. Many of these have now, 
alas, returned to the fleshpots and are gaily joy- 
riding through orgies of excess and indulgence. 
But the man who turns his face toward the Chris- 
tian ministry enters not for a brief, romantic, 
and passionate self-immolation; rather does he 
face for his whole life long a deliberate program 
whose vital principle is to be found in stead- 
fast self-denial. *'A man must live,'' whined a 
timeserver to Thomas Carlyle. ''I fail to see the 
necessity," retorted the gruff Scotch philosopher. 
The minister must not count his life dear unto 
himself, but be willing even to sacrifice that 

67 



68 THE RANGE FINDERS 

primal instinct to the spiritual imperatives of 
his high calling. ''Skin for skin, yea, all that a 
man hath will he give for his life,'' was the Devil's 
maxim. But the minister follows a Leader who 
charged men to take up their cross and follow him, 
and who counted not his own life dear unto himself. 

And the most difficult thing about it is that 
this sacrificial principle does not crystallize in 
one great romantic crisis, but must be manifest 
through years of routine heroisms amid the little 
vexations, the ''briers that sting and fret," of 
daily life. He must put his calling ahead of his 
bodily comfort. Said a great minister of old, 
writing to his friend, "The cloak that I left at 
Troas with Carpus, bring when thou comest, and 
the books, especially the parchments," which 
last were doubtless the precious pages of the 
Holy Scripture. And these three items, min- 
istering in turn to the physical, the intellectual, 
and the spiritual needs of the man, were in the 
order of an ascending climax. Another great 
preacher, Erasmus, wrote in his diary, "When 
I get some money I will get me some Greek books 
and then some clothes." 

The modem prophet, moreover, is dealing some- 



CROSSES AND COMPENSATIONS 69 

times with men whose ears are deaf and whose 
hearts are hardened to the great evangel. FooHsh 
men say ghbly that the plain preaching of a 
simple gospel will always draw crowds. It is 
the utterance of superficial folly. The common 
people did not always hear Jesus gladly. They 
crowded to him for a while, but he himself had 
no illusions. They sought him, he said, not from 
spiritual motives but from mercenary motives, 
not because they saw the spiritual sign but be- 
cause they did eat of the loaves and were filled. 
And when at the very crisis of his ministry he 
spoke in plain terms his message of personal 
salvation through vital union with himself, by 
faith, the multitude went away from him. Pro- 
testing, excusing, explaining, each with his 
separate alibi, they slunk away. Only the little 
inner group of intimates remained; because, as 
they confessed in a kind of dazed fashion, they 
had nowhere else to go. During the last half of 
his ministry Jesus was not a popular preacher in 
the attraction of great masses of men, but worked 
largely at the training of smaller groups in 
retired places. So, too, his prophets will not 
necessarily be popular preachers. They deal 



70 THE RANGE FINDERS 

with souls who, as James Russell Lowell once 
said, have had the thought of God fattened out 
of them. Sometimes, too, with those who have 
had the thought of God frozen out of them in 
these days when the modern man has succeeded 
in making "science popular, metaphysics in- 
telligible, and vice respectable/' The minister 
deals also with men and women in whom religion 
has assumed forms of piosity. He endures the 
criticisms of the crabbed. He must humor the 
crotchets of Auntie Doleful. He is thwarted by 
the narrowness of the ignorant, and the inertia 
of those who perish for want of vision. Sometimes 
in his official boards he must meet and deal with 
the selfishness of the unconverted or the half 
converted. And once and again he is impelled 
to cry, in the old metrical translation of David, 

"Alas for me, but I so long 
Sojourn with Mesech's godless race, 
And near the tents of Kedar's throng 
Am forced to make my dwelling place." 

Moreover, he shares with the doctor the pri- 
vation of having no time that he can call his own. 
A minister who has never spent all night at the 
bedside of the dying, and then been compelled 



CROSSES AND COMPENSATIONS 71 

in physical weakness and weariness to preach the 
next day, has really never yet made proof of his 
high calling. He goes on vacation, and unless 
he is beyond the reach of the telegraph he may be 
called at any time back to ministry in the emer- 
gencies of sickness and death. He works con- 
stantly at the expense of nerves and brain cells. 
Those fatuous people who at the close of a service 
with impardonable banality assure him that 
they ''enjoyed his talk," do not reaUze that, if it 
was a real message, he was giving them not 
simply speech, but lifeblood; that if he had opened 
a vein and let the warm current fall, drop by drop, 
upon the platform, it would have meant no 
greater wasting of vital energies. Physical labor 
means that happy condition where ''good digestion 
waits on appetite, and health on both.'' "The 
sleep of a laboring man is sweet, whether he eat 
little or much.'' But the enforced sedentary life 
of the studious minister, with the constant strain 
on brain and nerves, brings often the blue devils 
of dyspepsia and insomnia. He is working con- 
stantly under a sense of unfinished tasks, of 
responsibilities unmet, of homes unvisited, and 
of schedules broken up by emergency calls. 



72 THE RANGE FINDERS 

So it sometimes happens that men break under 
the strain, or what is worse, that men quit under 
it. Then appears in the popular magazine the 
bitter article headed ''Why I Left the Ministry/' 
Usually the man who abandons his high calling 
for a secular pursuit has simply quit because he 
was a quitter. To charge, as Harold Bell Wright, 
the novelist, and others have charged, that the 
minister quits because he has no independence 
of thought or speech, puts the author of such a 
statement under the disadvantage of standing 
for a bare and unmitigated falsehood. A minister 
of tact and courage can be the most independent 
man in the community. In one of our great 
cities I have seen the ministers banded together 
practically to a man in defiant opposition to the 
ruling political machine, when every other pro- 
fession was bowing down in the Temple of 
Rimmon; and when prominent and powerful 
political controllers occupied positions of influence 
in their congregations. Of course, if the minister 
lacks either tact or courage he cannot thus main- 
tain his independence. There is no license for 
the man who proves himself to be a lineal de- 
scendant of the first talking animal mentioned 



k 



CROSSES AND COMPENSATIONS 73 

in the Scriptures, who needs not to make a fool 
of himself because Providence has already done 
it for him. Some ministers have mistaken their 
prejudices for their principles, scolding for witness- 
bearing, vehement denunciations for positive 
testimony, bluster for courage, and obstinacy 
for firmness. Even the most tactful and coura- 
geous of public men will sometimes be involved 
in storm clouds of misrepresentation. But always 
he will win in the end if he does but remember, 
as George Lewes once said, that when the 
wanderer has lost his path in the storm of 
dust there is nothing to do but to wait till the 
stars come out. 

It should be said, moreover, quite frankly and 
even bluntly, that there is considerable misplaced 
pathos and unworthy shedding of tears over the 
hardships of clerical life. The crosses of the 
preacher after all do not kill him, and the figures 
will show this. One of the oldest and best of 
insurance companies in America owes its splendid 
record to the fact that its patrons are confined 
to the Christian ministry, and that these prove 
especially good risks, as the tables of mortality 
will readily show. Distorted and morbid views 



74 THE RANGE FINDERS 

of ministerial life have been foisted on the public, 
either unwittingly or deliberately. The writer 
of popular novels and the moving-picture pro- 
ducers have been equally guilty. The stage and 
movie minister, if he be a Protestant, is uniformly 
caricatured. As a rule the respect paid to the 
calling by film producers is limited to Roman 
Catholic priests. It would be humorous, if 
it were not at the same time tragic, that the 
man on the street, with perhaps little oppor- 
tunity of acquaintance in ministerial life, gets 
his impressions from these faulty and biased 
sources. 

The minister lives the most balanced possible 
intellectual life. He realizes as does no other 
class of men the answer to that fine prayer of 
Tennyson's, "Let knowledge grow from more to 
more, and more of reverence in us dwell.'' A 
great preacher and theologian, on his retirement 
from active service recently, announced two 
ambitions for the remaining years of his life. First 
he would go aroimd the world and study every 
type of people. And then he said he would read 
throughout the ''Encyclopedia Brittanica." What- 
ever one might think of this program for a happy 



CROSSES AND COMPENSATIONS 75 

old age, it indicates the cosmopolitan, the cyclo- 
pedic character of a minister's interests. Every- 
thing is grist that comes to his mill. Rightly 
considered, theology is the one great balancing 
science which has a place for everything and puts 
everything in its place. Practically, too, the 
preacher studies life in all of its phases. The 
doctor knows his patients only when things have 
gone wrong. This too is largely true of the lawyer. 
The minister knows them when they have gone 
wrong and when they are going rightly, in the 
crises of joy and the crises of sorrow, in the best 
moments and the worst, in the storm and in 
the sunshine, in the valley of decision and on the 
plains of service. He has the fine fellowship of 
books. Nearly always the windows of music are 
open to his soul. He has entree with the cultured 
minds and homes of his community. 

He has, too, what is perhaps the best environ- 
ment for his family of any profession. Not an 
ideal environment, certainly, but more nearly 
an ideal one than almost any other type of home. 
It is tragic to upset a popular illusion about the 
uniform delinquency of the minister's child, but 
as a matter of fact the saying that the minister's 



76 THE RANGE FINDERS 

boy typically turns out badly is an interesting 
saying, except that it happens to be a lie. A study 
of great men for generations would reveal that a 
larger percentage of our best public leadership 
comes out of ministerial homes than from any other 
source. More ministers' sons enter the ministry 
itseK than any other class of men except farmers' 
sons, and it must be remembered that the farmer 
outnumbers the minister manyfold. His children 
are brought up with good books and good music 
and the example of the intellectual life, with 
high ideals presented both at church and in 
the home; and the figures will show that what- 
ever the average minister will deny himself 
he will see to it that his child gets an 
education. In an age of crass and unspeakable 
selfishness, which has been content to allow the 
minister's nominal salary to remain at the same 
figure while the value of the dollar he has received 
has depreciated eighty-five per cent, he will still 
see to it that his boy and his girl get to college 
and have a chance to develop the life possibilities 
of a soul which only a thorough education can 
unloose. And yet there are those who have said 
he is a poor financier. As a rule he can finance 



CROSSES AND COMPENSATIONS 77 

more forward-looking enterprises on less resource 
than any man living. 

There are, too, the unspeakable compensations 
of his friendships. These grow richer, sweeter, 
and more satisfying with the passing years. When 
the little ones that he has baptized grow up to 
young manhood and womanhood, are guided 
through conversion crises of adolescence, and 
inspired through a course of college education 
and in the choice of their life work, are married by 
him after a while, and later bring their own little 
ones for his blessing; when he has watched in the 
home through the storm and stress of life's great 
tragedies that have beaten on those he loves, and 
has helped them through; he knows the deep 
satisfying secret of a friendship that can really 
never be known anywhere else, unless it be in 
the work of the good Christian doctor. Lives 
are grappled to him by silken ties of love that 
grip stronger than hooks of steel. His spiritual 
children rise up to call him blessed. For myself, 
when I even try to speak of these friendships 
something chokes within me and I cannot give 
it utterance. Only, I understand how Browning 
felt when he sang, 



78 TPIE RANGE FINDERS 

How should I conceive 
What a heaven there may be, let it but resemble 
Earth myself have known; no bliss that's finer, fuller. 
Only bliss that lasts, they say, and fain would I believe. 

All this is only one phase of the supreme joy- 
that comes to a life of service. Pleasure is not to 
be gained as we make it our main objective. It 
is a by-product of unselfish service. Omar, the old 
Persian poet, whose philosophy of life was that of 
selfish indulgence, is the most melancholy of 
great singers. Even his mirth is nothing but a 
pale smile. But Browning, who bade men forget 
themselves in service to others, found a joy so 
great that heaven to him was nothing more than 
the friendships of earth made permanent. I 
want no better heaven either, than to know that 
when the scenes of this life fail, my friends shall 
receive me into everlasting habitations. And I 
shall know that at his right hand there are 
pleasures for evermore. 



THE TRUMPET CALL 



"I believe in human kindness 
Large among the sons of men. 
Nobler far in willing blindness 
Than in censure's keenest ken. 
I believe in self-denial, 
In its secret throb of joy, 
In the love that lives through trial, 
Dying not, though death destroy. 

" I believe in love renewing 
All that sin has swept away, 
Leaven-like its work pursuing 
Night by night and day by day; 
In the power of its remolding. 
In the grace of its reprieve. 
In the glory of beholding 
Its perfection I believe. 

"I believe in love eternal, 
Fixed in God's unchanging will. 
That beneath the deep infernal 
Hath a depth that's deeper still: 
In its patience, its endurance 
To forbear and to retrieve. 
In the large and full assurance 
Of its triumph I believe." ' 



VIII 
The Trumpet Call 

The times in which we live are desperate. He 
who is without God would indeed be without 
hope in this present e\il world. The darkest 
hour of the late war held great physical menace, 
but never so great a moral menace as the period 
of slimip and degeneration in the spiritual fiber 
of men which has come as the dreadful aftermath 
of war. As some one said at Paris during the 
Peace Conference, ''We made a war to end war, 
now we are making a peace to end peace." Parti- 
san malice, narrow obstinacy, reaction towai'd 
national selfishness, peanut politics, have been 
witnessed in every allied country. 

Consider the tragedy and menace of Russia. 
DeUvered out of the tyranny of the Romanoffs, she 
has plunged, first, into the far more degrading 
tyranny of the proletariat, and then into militarj^ 
dictatorship. Her house, empty, swept, and 
garnished of the e\il spirit of imperial autocracy, 
has been occupied by the seven worse de\ils who 
pillage and murder in the name of Bolshevism. 

81 



82 THE RANGE FINDERS 

Consider Germany, defeated by force of arms, 
yet unsubdued in spirit, sullenly smothering the 
rage for revenge which will grimly bide its time 
awaiting another day. Menaced by the constant 
danger of royalist and militarist reaction, she 
has saved herself only by the making of dangerous 
terms with the most radical elements of her 
industrial life. How fallen the glory of Martin 
Luther, of Goethe, of Beethoven! The devasta- 
tions of war did not visit her borders in the 
material sense, but the splendid temple of her 
moral and intellectual and aesthetic glory lies 
wrecked and ruined. 

In France fierce cross currents of social unrest and 
rising tides of radicalism give pause to thoughtful 
men, and make the historian wonder whether the 
"red, fool fury of the Seine" may some day be re- 
peated on a larger scale. When we remember that 
Clemenceau, the Tiger, the saviour of France, 
whom we, across the Atlantic, counted the idol 
of his people, has been hissed and hooted by 
thousands of radicals who packed the streets for 
blocks, a mass of raging humanity, we think of 
that other mob which marched to Versailles long 
years ago clamoring for bread or blood. 



THE TRUMPET CALL 83 

Look at Italy, standing to-day on the thin crust 
of a volcano whose smoldering passions of social 
revolt threaten possibilities of eruption more 
terrible than any ever witnessed from her own 
Vesuvius. 

Japan, with her military group still in the 
ascendancy, faces the rising tide of social and in- 
dustrial imrest, and faces, too, the malign hatred of 
the whole Eastern world, which, rightly or wrongly, 
looks upon the Island Kingdom as the Prussia of 
the Orient. More than a century ago Napoleon, 
speaking of China, said, ''When that sleeping 
giant wakes let the world beware." And the 
sleeping giant is waking, roused by the alarm 
clock of war, rubbing from his slant eyes the dust 
of centuries and millenniums. But alas, the giant 
wakes to Western intelligence, to Western in- 
ventions, to Western fraud and graft and cor- 
ruption; while the Church, playing at her great 
task of foreign missions, has not begun to arouse 
this giant to the spiritual forces which alone have 
saved Western civilization from utter decay. 

England, adept master at the handling of col- 
onies — a master trained through certain severe 
experiences on the American continent nearly 



84 THE RANGE FINDERS 

a century and a half ago — is to-day facing colonial 
problems ominous with possibilities and well- 
nigh insoluble in character. In India the constant 
mutterings of nationalistic and tribal revolt, 
and in Egypt a great river of anti-foreign passion 
broad and deep as the Nile, so complicate the 
Eastern problem that the empire on which the 
sun never sets faces the most serious crisis in 
its world administration. While, coming a little 
nearer home, we see Lloyd George, like Macbeth 
of old, standing perplexed, while the three weird 
sisters, the witches of Racial Hate and Religious 
Hate and Class Hate, are dancing their devils' 
dance around that seething, bubbling, Irish stew. 

"Round about the cauldron go; 
In the poisoned entrails throw. 
Toad, that under cold stone 
Days and nights has thirty-one 
Swelter'd venom sleeping got, 
Boil thou first i' the charmed pot. 
Double, double toil and trouble; 
Fire burn and cauldron bubble." 

Nowhere in all literature is there a more accurate 
description of the Irish situation. 

There was a great preacher in days of old whose 
name was Amos. His homiletic method was 



THE TRUMPET CALL 85 

that kind of ascending climax which began with 
nations most remote, drew nearer and nearer his 
own country, and at last drove his passionate 
shafts of denunciation into the festering heart 
of the wrongs in his beloved homeland. God 
give us an hour of Amos in these tragic times! 
He would have something to say to Russia and 
Germany and France and Italy; to Japan and 
China and England and Ireland; but we would 
find at the very center of his burning indictment 
the sins of our own America. The slump, war 
weariness, and the moral and spiritual shell 
shock of war's aftermath have reacted on America 
as well as on Europe. We have lost — to put it 
in a single grim phrase — God help us! we have 
lost the moral leadership of an organized world. 
The brooding ghosts of that fine altruism which 
swept us through the war to glorious victory must 
now cry "Ichabod, . . .the glory is departed.'' We 
might have put ourselves at the head of all the 
idealists the world over in leading the nations 
toward the better world that is to be. We might 
have strengthened the hands of the progressive 
groups in every nation. For the present we have 
lost that supreme opportunity, through a series 



86 THE RANGE FINDERS 

of tragic mischances, the responsibiHty for which 
does not rest exclusively at either end of Penn- 
sylvania Avenue in Washington. Sir Horace 
Walpole once said, "I could be proud of my 
country if it were not for my countrymen/' No 
Christian man can say this; because, when it can 
fimction normally, experience has shown that the 
heart of America is sound and true. Certainly, 
however, one might paraphrase the old English 
cynic and say, ''I could be proud of my country 
if it were not for some of my countrymen.'' 
Unfortunately, too, a humiliating minority in 
both of our great political organizations has 
been in a position to take advantage of our cum- 
brous and complicated peace-making machinery 
to hinder and thwart the conscience of America, 
which had highly resolved that "our sacred dead 
should not die in vain," but that the flowers 
should bloom over their graves in a new world 
which should live, not by fear and force, but by 
faith and friendship. 

But this is no time for futile regrets or unfeeling 
denunciations. Let the dead past bury its dead, 
and each man concerned in it prepare to meet 
his God in the Great Assize. Unto the old lost 



THE TRUMPET CALL 87 

opportunity speak the words of the Master in 
the Garden, ''Sleep on now, and take your rest." 
But girding ourselves for the struggle that yet 
confronts us, let us hear his ringing summons, 
"Arise, let us be going/' 

Henry van Dyke has somewhere said that the 
finest line in Tennyson's poems occurs in that 
dramatic scene where King Arthur bids farewell 
to his guilty Queen Guinevere, turns his back on 
the irrevocable past, faces the struggle of the 
future, and cries, 

**Now must I hence. 
Through the thick night I hear the trumpet blow." 

The world can yet be saved if men who 
are kings and priests unto God, turning their 
backs on the irrevocable past, shall face the 
great "battle in the west'' upon whose issue rests 
the future of the civilized world. If the things . 
fall for which the preacher stands the world 
falls with them. If our vision perish, the driving 
power that moves the world is at a standstill. 
Many years ago a noted public leader told in 
my hearing a little story of the old man who kept 
the farm of Daniel Webster in Massachusetts. 



88 THE RANGE FINDERS 

He had but two articles of creed. The first was 
this: *'I beUeve in the American Union/' The 
second was this: "I believe in Daniel Webster/' 
These two simple beliefs were the motive power 
of the man's whole life. They were the central 
sun around which his whole being revolved. But 
there came a time when a brilliant young senator 
from South Carolina, Robert Hayne by name, rose 
up in the United States Senate and delivered a 
magnificent oration which seemed to have blotted 
this sun out in darkness. Critics agreed that this 
great speech had demolished the theory of the 
American Union, had demolished Daniel Webster. 
The address, quoted in the Boston Intelligencer, 
a weekly paper of that time, came down to the 
farm. The old man read it and promptly went to 
bed. There was nothing left to live for, he said, 
and he did not care to go on. For a week he lay 
there, refusing to be comforted. With the next 
week, however, came the succeeding copy of the 
Boston Intelligencer, containing the now world- 
famous reply of Webster to Hayne. His son 
John took the paper up to the old man's bedside. 
''Father," said he, ''here is Mr. Webster's reply 
to Mr. Hayne." "Take it away," was the curt 



THE TRUMPET CALL 89 

reply, ''not even Daniel could answer that speech/' 
But John, being wise in his generation, left the 
paper by the bedside. By and by natural curiosity 
began to work. The old man glanced at the 
opening sentences of that matchless oration. 
Catching the tremendous sweep of its ponder- 
ous movement, the pulse of its white-hot pas- 
sion, the rugged grip of its iron-bound logic, 
he read on, shivering with excitement, read it 
first through tears, and then with fiery eyes of 
exultation. At last John, eagerly waiting below, 
heard a giant voice roaring down the stairway, 
''John, John, bring up my boots!'' And John 
brought up the boots. The old man rose, dressed 
himself, put on his boots, and went out once more 
to do a man's work in a man's world. Why? 
Because the thing he had lost had been restored 
to him; because personal faith and personal loyalty 
and personal love, belief in the future, belief in 
the stability of our most sacred ideals, are the 
factors that put the driving power into all human 
progress. And it is our great task in these times of 
doubt and fear and distrust and discontent to 
bring back to men the faith and loyalty and con- 
fidence, both in God and the future, which would 



90 THE RANGE FINDERS 

impel them to ''put on the boots" and to go out 
as those who are "neither children nor gods, but 
men in a world of men/' That is the trumpet 
call to the Christian ministry. 

It is a call not only to men of surpassing talents 
and commanding intellect, but to those who, with 
five talents or one, have been near enough to Christ 
that they have learned to feel deeply and intently, 
to speak out boldly, to fear nothing but sin, and 
by the grace of God never to quit. 

Many years ago the writer heard a great 
preacher tell of his experience as a professor in 
one of our theological seminaries. There came a 
very witty and brilliant lecturer, with a taste for 
epigrams, who remarked among other things that 
even God Almighty could not put a four-inch 
stream through a two-inch pipe. At the close of 
the lecture a discouraged student came to his 
teacher and said, ' 'Professor, I am a two-inch 
pipe all right, and I am afraid that even God 
Almighty cannot use me.'' And that wise teacher 
said: "My boy, it all depends on whether you are 
talking about water or electricity. If your life is a 
current of electricity its effect will depend, not 
on the size of the current, but on its intensity, 



THE TRUMPET CALL 91 

not on the amperage, but on the voltage/' So 
this young man, encouraged a httle, went out of 
the seminary to take an obscure country parish 
which no one else wanted. And for six months 
he preached, with only a twofold message. Day 
after day he hammered it home. First: ''We are 
great sinners.'' Second: ''Christ is a great 
Saviour." But he hammered it home with such 
intensity, with such tremendous voltage, that 
presently people began to say, "Probably we are 
great sinners; and probably, too, Christ is a great 
Saviour.'' Soon the whole countryside was roused 
and swept by a mighty revival, through the 
ministry of a man who had little amperage, but 
much voltage; little size, but much intensity. 

The fate of the future hangs upon one supreme 
question: Shall we get enough men to save the 
world? They need not be great men. But they 
must be men burning with the intensity of a 
supreme passion, uplifted and steadied by a 
supreme belief in a victorious Lord. 



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